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Gutierrez’s book A Theology of Liberation: History, Politics, Salvation (1971) was written by the KGB? 
it is important to remember that, in the Congregation for the Doctrine of the Faith’s 1984 Instruction on Certain Aspects of Theology of Liberation, perhaps the central error of “certain forms of liberation theology” is this:
The only true consciousness, then, is the partisan consciousness. It is clear that the concept of truth itself is in question here, and it is totally subverted: there is no truth, they pretend, except in and through the partisan praxis (VIII.4).
I would commend to the readers of this interest group two articles from today’s electronic edition of First Things. One is on Cuba, and would (should) prick the conscience of the Left, and the other is on Archbishop Romero’ beautification, which would 9should0 prick the conscience of the Right. Firstthings.com
as early as 2015 I also broke the news on Cuba lifting its generation long ban on the Bible and asked a similar question in another topic. Do you think that this is related to some sort of Social Gospel / Liberation Theology experiment applicable to the whole NAFTA region? http://www.pentecostaltheology.com/gutierrezs-book-a-theology-of-liberation-designed-by-kgb/
I fiercely dislike liberation theology, but it still contains some gospel, and it may be used by the HS to bring some Cubans into the Kingdom where they can ge a better understanding of the Gospel. In any case people in Cuba are truly fed up with marxism and its false promises, so liberation theology is a temptation for persons who live outside of marxist states.
Has Gutiérrez’s Mysticism Created an Open Door for Dialogue?
Is Gutiérrez’s incorporation of mysticism a theological portal through which dialogue with Pentecostalism might commence? Given the chasm that has historically separated them, the answer to such a question is at best tentative. First, while the accentuation of mysticism is without question an elaboration of Gutiérrez’s latent spirituality, the translation from mysticism to Pentecostal- ism is not a seamless transition from either side. Yet, there are voices within Pentecostalism who believe that the chasm is not too deep and that a latent commonality abides between the two. Miroslav Volf is one who implores these two theologies to come together. He states, “It is of ecumenical importance for
Totalitarians do love their ‘Brownshirts.’
The Globalists and the KGB (formerly the FBI) have almost completely eliminated the right to peacefully assemble to protest our corrupt government in this country. Agencies like the Injustice Department (formerly the DOJ) and the KGB no longer concern themselves with the civil rights of the citizenry. They are owned by the Globalists and their religious advisors.
These agencies infiltrate any group of people who stand up for Godliness or freedom, permeate these groups with paid thugs, cause discord within these groups, and then falsely prosecute its peaceful participants for ‘insurrection.’
We can now expect severe repercussions for protesters who are not controlled by the government.
All civil rights will be removed from Western countries, as they do not exist in most other countries, by using corrupt law enforcement agencies and the judiciary. These corrupt law enforcement agencies will begin by using their ‘Brownshirts’ in the form of mobs to remove our civil rights. Once the citizenry begins to adjust to them, they will form a new ‘Ustashi’ who will engage in unspeakable acts of barbarity against their political opponents.
Was Latin American liberation theology an invention of the Soviet KGB? So argues Ion Mihai Pacepa, a former intelligence official under Romania’s communist regime, first in an essay published on National Review Online, and later in an interview at Catholic News Agency. Pacepa’s account is almost certainly false, but it feeds into many Catholics’ knee-jerk hostility to liberation theology, as a result of its troubles with the Vatican, ignoring the two’s quite complicated relationship. At dotCommonweal, David Gibson rightly takes the CNA interviewer to task for letting Pacepa make his claims evidence-free, but it is also necessary to set the historical record straight. Pacepa weaves together indisputable facts about Soviet efforts to manipulate religion with a profound ignorance of liberation theology to create a wildly implausible account of the movement’s origins, and in the process ironically demonstrates an understanding of the human person and history similar to that of the most extreme forms of liberation theology, rightly condemned by the Vatican.
According to Pacepa, liberation theology had its beginnings in 1959-60, with Soviet premier Nikita Khrushchev’s plans to export Soviet communism to Latin America, and to infiltrate and co-opt worldwide Christianity. For this latter purpose, in 1968 the KGB created the Christian Peace Conference, based in Prague, Czechoslovakia, and later that same year, he claims, “the KGB-created Christian Peace Conference, supported by the world-wide World Peace Council, was able to maneuver a group of leftist South American bishops into holding a Conference of Latin American Bishops at Medellin, Colombia.” In Pacepa’s telling, the Medellin conference launched liberation theology.
Liberation Theology: STALIN’S CATHOLICISM and the NEW COMMUNIST POPE
Varnel Watson
Henry Volk After careful checking all facts, I am fairly certain Gutierrez’s book was indeed written under the influence of … the #KGB
Anonymous
Rubbish, have you actually read the book?
Anonymous
David Rollings socialist rubish indeed Philip Williams Ive read it among many others and we have concluded Gutierrez is hard-marxism-socialist
Gutierrez speaks of this eloquently and with an immediacy that is imperative to the message: “Hence we speak of social revolution, not reform; of liberation, not development, of socialism; not modernization of the prevailing systems” (The Power 45)
Dr. Ron Nash, the late philosophy professor at
Reformed Theological Seminary in Orlando, summed up Gutiérrez’ liberation theology in this
fashion:
The foundation of liberation theology is a set of three claims: (1) Christians ought to
become politically active on behalf of people who are poor and oppressed; (2) The major
cause of poverty, injustice, and oppression in the contemporary world is capitalism;
[and] (3) Christians should attack capitalism and work to see it replaced by socialism.
Although assorted liberation theologians may assert a great deal more than this, it seems
fair to say that all liberation theologians agree with these three basic claims.
https://media.christendom.edu/1975/03/gustavo-gutierrez-utopian-theologian-of-liberation/
Only a radical break from the status quo, that is, a profound transformation of the private property system, access to power of the exploited class, and a social revolution that would break this dependence would allow for the change to a new society, a socialist society. Gustavo Gutierrez, A Theology of Liberation, Maryknoll: Orbis, 1973. Transl. by Sr. Caridad Inda and John Eagleson. Originally published as Theologia de la liberacion, Perspectivas by CEP, Lima, Peru, 1971. Pp. 25-27.
In a typically subtle way, Gutierrez asserts that Paul VI has initiated a new attitude of openness toward socialism, and cites Octogesima Adveniens as proof. Again enthusiasm for his thesis has drawn the Latin American priest to go beyond the evidence. It would be illusory and dangerous to reach a point of forgetting the intimate link which radically binds them together, to accept the elements of Marxist analysis without recognizing their relationships with ideology, and to enter into the practice of class struggle and its Marxist interpretations, while failing to note the kind of totalitarian and violent society to which this process leads.
While socialism is the most fruitful means of political liberation for Latin America, Gutierrez
insists it must be a continent-wide movement. 86 He expresses concern about the lack of
continuity within Latin American socialist movements, and mentions the schisms among world
socialist powers as a partial explanation. He argues that socialism in Latin America must be
uniquely fitted to the, specific realities and histories ofthe Latin American continent. He cites
the Marxist thinker Jose Carlos Mariatigui, who wrote:
“We certainly do not wish … for socialism in America to be an exact copy of
others’ socialism. It must be a heroic creation. We must bring Indo-American
socialism to life with our own reality, in our own language. This is a mission
worthy of a new generation.” … Marxism is not “a body of principles who can be
rigidly applied the same way in all historical climates and all social latitudes .. .
Marxism, in each country, for each people, works and acts on the situation … 87
Gutierrez advocates Marxist socialist theory, that is revolutionary socialism, as a means of
liberation from political oppression. He even goes so far as to recognize the potential need for
violent revolutionary action in order to end this system of oppression. 88 In advocating “social
revolution” and the need for foundational economic change Gutierrez is drawing on Marxist
notions of inadequate relations of production, that is worker-production relations, based on a
capitalist economic system, where workers have become alienated89 leading inevitably to a
socialist revolution with a complete transformation of the economic foundations. 9o However,
Gutierrez wishes to make the socialist system resulting form this revolutionary action specific to
Latin America.
According to Gutierrez, in order for Marxism to be a specifically Latin America
movement it must involve the Church, a concept antithetical to traditional Marxism
https://scholarship.tricolib.brynmawr.edu/bitstream/handle/10066/7481/2011LevitanE_thesis.pdf?sequence=2&isAllowed=y
Anonymous
Troy Day if we get serious about Jesus Christ, this will happen within the church as the case of the first Pentecostal church. It cannot be secularized because God’s Spirit is an essential ingredient. The chuch must see itself as one family.
Anonymous
Philip Williams well they got So serious about Jesus Christ that they called a socialist revolution with him as the leader which is cultish @ best
Anonymous
Troy Day the cult of the first Pentecost led by Jesus Christ. Still operating last i heard.
Anonymous
David Rollings The birth of Liberation Theology was the intent of a 1960 super-secret “Party-State Dezinformatsiya Program” approved by Aleksandr Shelepin, the chairman of the KGB, and by Politburo member Aleksey Kirichenko, who coordinated the Communist Party’s international policies.
The movement was born in the KGB, and it had a KGB-invented name: Liberation Theology. During those years, the KGB had a penchant for “liberation” movements. The National Liberation Army of Columbia (FARC), created by the KGB with help from Fidel Castro; the “National Liberation Army of Bolivia, created by the KGB with help from “Che” Guevara; and the Palestine Liberation Organization (PLO), created by the KGB with help from Yasser Arafat are just a few additional “liberation” movements born at the Lubyanka — the headquarters of the KGB.
it is important to remember that, in the Congregation for the Doctrine of the Faith’s 1984 Instruction on Certain Aspects of Theology of Liberation, perhaps the central error of “certain forms of liberation theology” is this:
The only true consciousness, then, is the partisan consciousness. It is clear that the concept of truth itself is in question here, and it is totally subverted: there is no truth, they pretend, except in and through the partisan praxis (VIII.4).
I would commend to the readers of this interest group two articles from today’s electronic edition of First Things. One is on Cuba, and would (should) prick the conscience of the Left, and the other is on Archbishop Romero’ beautification, which would 9should0 prick the conscience of the Right. Firstthings.com
as early as 2015 I also broke the news on Cuba lifting its generation long ban on the Bible and asked a similar question in another topic. Do you think that this is related to some sort of Social Gospel / Liberation Theology experiment applicable to the whole NAFTA region? http://www.pentecostaltheology.com/gutierrezs-book-a-theology-of-liberation-designed-by-kgb/
I fiercely dislike liberation theology, but it still contains some gospel, and it may be used by the HS to bring some Cubans into the Kingdom where they can ge a better understanding of the Gospel. In any case people in Cuba are truly fed up with marxism and its false promises, so liberation theology is a temptation for persons who live outside of marxist states.
Has Gutiérrez’s Mysticism Created an Open Door for Dialogue?
Is Gutiérrez’s incorporation of mysticism a theological portal through which dialogue with Pentecostalism might commence? Given the chasm that has historically separated them, the answer to such a question is at best tentative. First, while the accentuation of mysticism is without question an elaboration of Gutiérrez’s latent spirituality, the translation from mysticism to Pentecostal- ism is not a seamless transition from either side. Yet, there are voices within Pentecostalism who believe that the chasm is not too deep and that a latent commonality abides between the two. Miroslav Volf is one who implores these two theologies to come together. He states, “It is of ecumenical importance for
Totalitarians do love their ‘Brownshirts.’
The Globalists and the KGB (formerly the FBI) have almost completely eliminated the right to peacefully assemble to protest our corrupt government in this country. Agencies like the Injustice Department (formerly the DOJ) and the KGB no longer concern themselves with the civil rights of the citizenry. They are owned by the Globalists and their religious advisors.
These agencies infiltrate any group of people who stand up for Godliness or freedom, permeate these groups with paid thugs, cause discord within these groups, and then falsely prosecute its peaceful participants for ‘insurrection.’
We can now expect severe repercussions for protesters who are not controlled by the government.
All civil rights will be removed from Western countries, as they do not exist in most other countries, by using corrupt law enforcement agencies and the judiciary. These corrupt law enforcement agencies will begin by using their ‘Brownshirts’ in the form of mobs to remove our civil rights. Once the citizenry begins to adjust to them, they will form a new ‘Ustashi’ who will engage in unspeakable acts of barbarity against their political opponents.
Was Latin American liberation theology an invention of the Soviet KGB? So argues Ion Mihai Pacepa, a former intelligence official under Romania’s communist regime, first in an essay published on National Review Online, and later in an interview at Catholic News Agency. Pacepa’s account is almost certainly false, but it feeds into many Catholics’ knee-jerk hostility to liberation theology, as a result of its troubles with the Vatican, ignoring the two’s quite complicated relationship. At dotCommonweal, David Gibson rightly takes the CNA interviewer to task for letting Pacepa make his claims evidence-free, but it is also necessary to set the historical record straight. Pacepa weaves together indisputable facts about Soviet efforts to manipulate religion with a profound ignorance of liberation theology to create a wildly implausible account of the movement’s origins, and in the process ironically demonstrates an understanding of the human person and history similar to that of the most extreme forms of liberation theology, rightly condemned by the Vatican.
According to Pacepa, liberation theology had its beginnings in 1959-60, with Soviet premier Nikita Khrushchev’s plans to export Soviet communism to Latin America, and to infiltrate and co-opt worldwide Christianity. For this latter purpose, in 1968 the KGB created the Christian Peace Conference, based in Prague, Czechoslovakia, and later that same year, he claims, “the KGB-created Christian Peace Conference, supported by the world-wide World Peace Council, was able to maneuver a group of leftist South American bishops into holding a Conference of Latin American Bishops at Medellin, Colombia.” In Pacepa’s telling, the Medellin conference launched liberation theology.
https://www.pentecostaltheology.com/liberation-theology-stalins-catholicism-and-the-new-communist-pope/
Anonymous
I accept that the group set in Prague was a tool of the KGB I read some of their propaganda at the time and soon saw where they were coming from. However, most Liberation Theologians were influenced by the New Left thinking of Marcuse. Marcuse was highly critical of Moscow and described their system as state capitalism. I feel your response show a lack of understanding of the varied forms of Socialism.
Anonymous
David Rollings why Prague ? this guy is Romanian
why Prague only?
john Paul was polish …
Anonymous
Troy Day because that’s what I read back in the day but I accept the Romanian influence was just as bad.
Anonymous
David Rollings I remember you sharing the KGB having office in Prague that produced religion. I’ve mentioned before David Hathway who was arrested and spent over 1yr in Prague prison for smuggling BIBLES> I am not certain of the Romanian influence per se BUT that KGB influenced Gutierez and inspired liberation theology is a proven fact